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THE GOD IN YOU. Prentice Mulford Mulford
Читать онлайн.Название THE GOD IN YOU
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isbn 9788075838032
Автор произведения Prentice Mulford Mulford
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Издательство Bookwire
If then, argues Mulford, you do not move forward with the rest of Nature, you will inevitably sink, and rightly sink, into decrepitude and decay. Why are outworn creeds outworn? Simply because they have not changed with the changing thought of man, they have not evolved with the evolution of the race. They have remained behind on a lower plane while man has moved forward to a higher. If you cling to them you cling to what will draw you back and draw you downward. It is the same in business. The business methods of one generation must be changed and modified in order to adapt the business to the conditions and demands of the uprising generation. The "good old times" may have been good in their way, though their goodness is generally exaggerated; but to attempt to revive their ways of thought for the use of later generations is like putting new wine into old bottles.
Prentice Mulford had absorbed among his other ideas the eastern doctrine of metempsychosis. The race had evolved, he held, from the lowest forms. It could, therefore, evolve indefinitely higher. Man, as at present constituted, was not its ultimate aim. The possibilities of human evolution were infinite.
"It is a grand mistake (he writes), that of supposing that any man or woman is the result of that
one short life which we live here. We have all lived possibly in various forms as animal, bird, snake, insect, plant. Our starting-point of matter in existence has been dragged on the sea's bottom, embedded in icebergs, and vomited out of volcanoes amid fire, smoke and ashes. It has been tossed about on the ocean and has lain maybe for centuries and centuries embedded in the heart of some Pleiocene mountain. We have crept up and up, now in one form, now in another, always gaining something more in intelligence, something more of force, by each change, until at last here we are, nor have we got far along yet."
If man's power of developing is indefinite it follows, thinks Mulford, that his power of prolonging life is also limitless; i.e. not merely prolonging life under other conditions outside the physical body, but even of prolonging life within the physical body itself. Hence his essay dealing with Immortality in the Flesh--an essay which more than any other has led to Mulford being dubbed a crank and a mad dreamer. " We believe," he writes, "that immortality in the flesh is a possibility, or in other words, that a physical body can be retained so long as the spirit desires its use, and that this body instead of decreasing in strength and vigour as the years go on, will increase and its youth will be perpetual."
There is a Law (says Mulford) of Silent Demand, and silent continuous demand made with concentration of will and thought can obtain whatever it asks for--whatever it claims as its own, in view of the fact that each human being is part of the Infinite Life and has inalienable relationship to the Supreme Power. "There will be built," our author predicts, "in time, an edifice partaking of the nature of a church where allpersons of whatever condition, age, nationality, or creed may come to lay their needs before the great Supreme Power and demand of that Power help to supply those needs. It should be a church without sect or creed. It should be open every day during the week and every evening until a reasonable hour. It should be a place of silence for the purpose of silent demand or prayer. It should be a place of earnest demand for permanent good, yet not a place of gloom. A church should be held as a sanctuary for the concentration of the strongest thought power. The strongest thought power is where the motive is the highest. You can get such power by unceasing silent demand of the Supreme Power of which you are a part."
This power of silent demand can be utilised, then, for all purposes. It can be utilised, for instance, to keep the body in health, to make good the wearing away of the tissues, to prevent the ageing and final perishing of the physical body. "The body is continually changing its elements in accordance with the condition of the mind. If it is in certain mental conditions, it is conveying to itself elements of decay, weakness, and physical death. If in another mental condition, it is adding to itself elements of strength and life. That which the spirit takes on in either case is thought or belief. Thoughts and beliefs materialise themselves in flesh and blood. Belief in inevitable decay and death brings from the spirit to the body the elements of decay and death. Belief in the possibility of a constant inflowing to the spirit of life brings life."
These ideas, as I have already suggested, seemfairly far-fetched. But it is a curious fact that science does not appear to reject them quite as decisively as one would have expected. Messrs. Carrington & Meader, in their book on Death, its Causes and Phenomena, which bears very directly on this interesting question, quote the observation of a physician, Dr. William A. Hammond: "There is no physiological reason why man should die," and also Dr. Monroe in his statement that the "human body as a machine is perfect. It is apparently intended to go on forever." And again, they cite the observation of Dr. Thomas J. Allen, who states that "the body is self-renewing and should not therefore wear out by constant disintegration."
The point is not so much perhaps that natural death, as we call it, is unnatural, as that the reason why mankind die after a certain age has never been satisfactorily explained from a medical point of view, and the medical evidence points to the fact not so much that man might conceivably be immortal as that the process of decay might be indefinitely retarded. That, in short, man might live to a far greater age than he does at present.
There is a great deal in Prentice Mulford which seems commonplace enough today. Men of the twentieth century are familiar with his doctrines and his teachings. They have been put forward with a great air of originality by many of his followers, and they have been repeated in various forms and with varying degrees of exaggeration. I doubt, however, if they have ever been put forward so freshly and so forcibly as they were by the pioneer of what we now call the New Thought Movement--Prentice Mulford. There is in no other leader of this New Thought Movement such a sense of the communion with Nature, so fresh and full a recognition of the possibility of utilising Nature's forces for the benefit of body and spirit. For, as I have already explained, Prentice Mulford was, not only the first and greatest of the New Thought teachers, but also par excellence an apostle of the Return to Nature.RALPH SHIRLEY.
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